The Five Mental Powers (Bala) 五力

The mental powers (balāni) are thus called because “they overpower opposing mental states”. Or, as the commentaries explain: they are powerful in the sense of being unshaken (akampanaṭṭhena) by opposition.
Parallel to the five faculties, there are five powers (bala):
五力稱為心力（balāni）是因為「它們克服了對立的心所」，或者根據註釋的解釋：「它們強而有力是由於不受對立的因素動搖（akampanaṭṭhena）。」
五力的名稱跟五根類似，即：

1.Saddhā: faith 信
2. Viriya: energy 精進
3. Sati: mindfulness 念
4. Samādhi: concentration 定
5. Paññā: wisdom 慧

They are like five generals or commanders engaged in destroying the hostile kingdom of personality belief. They are the five fold strength on which bhikkhus and layfolk can place their reliance.

它們就好像正忙著消滅我見敵國的五個將軍或元帥。它們是比丘眾與在家眾可依靠的五種力量。

As in the case of the faculties, the power of faith (saddhā-bala) is of two kinds: 1) The power of ordinary faith (pakati-saddhā), and 2) the power of developed faith (bhāvanā-saddhā).
跟五根的情形一樣，信力（saddhā-bala）也有兩種，即：
一、平常信力；
二、修習信力。

“Ordinary faith,” which has no development through specific practice, associates with taṇhā according to circumstances, and can thus produce only the ordinary good actions (pakati-kusala-kamma) of generosity or liberality, dāna, morality (sīla), etc. The limited measure of strength it possesses, cannot overcome craving. On the contrary, taṇhā keeps “ordinary faith” under its power.
平常信力還未受到禪修培育，而且根據情形可能會摻雜著渴愛，因此只能造成佈施、持戒等平常善業。它有限的力量並不足於克服渴愛，反之，渴愛控制了平常信。

The Pāli texts mention, with the great clarity, four by “traditional practices of the Noble Ones” (ariyavaṃsa). They are:
巴利聖典很清楚地提到「四種聖者之傳統修習」，即：

1.Being easily satisfied with food 對飲食易知足；
2.Being easily satisfied with clothing 對衣服易知足；
3. Being easily satisfied with any dwelling place 對住所易知足；
4. Finding pleasure and enjoyment in the work of bhāvanā (meditation) 樂於禪修。

They constitute the realm of saddhā. In the present day world, this great kingdom of saddhā lies hidden and submerged. Today, beings take pleasure and enjoyment in material things (paccayāmisa): they take pleasure and enjoyment in worldly rank, dignity, and honour (lokāmisa); they take pleasure and enjoyment in the attainment of the pleasant life, in worldly riches, and in power and dominion (vaṭṭāmisa); and thus is the great kingdom of taṇhā established as clearly as the great ocean round the island. This shows the weakness of ordinary faith (pakati-saddhā) in this world.
它們組成了信界。在當今的世間上，此信已被埋沒。今日的人們樂於享受物質（paccayāmisa，資具利養）；他們樂於享受世俗的階位、崇敬及榮譽（lokāmisa，世間利養）；他們樂於享受擁有世俗的財富、權力及統治權的善趣輪迴（vaṭṭāmisa，輪轉利養）；因此渴愛之大國就好像大海洋圍著小島一樣明顯地建立起來。這顯示了這世間的平常信之弱點。

What we seek is to successfully practice of body contemplation (such as mindfulness of breathing) developed faith which, being pursued until the disappearance of the distraction and unsettled condition of the mind, can dispel the craving which takes pleasure and enjoyment in the aforementioned three kinds of worldliness (āmisa). It is this developed faith (bhāvanā-saddhā) that can save bhikkhus and laity who are in the course of being drowned and submerged in the ocean of the three cravings, and that enables them to reach the island haven of the kingdom of saddhā, as manifested (e.g.,) in the four traditional practices of the Noble Ones (ariya-vaṃsa-dhamma). In the context of the bodhipakkhiya-dhamma it is this developed faith that should be acquired.
我們尋求的是成功地修習身至念所孕育出來的修習信，直到心的散亂與不穩定消失，以去除樂於享受上述三種利養的渴愛。這即是能夠救助在三種渴愛之洋裡沉淪的比丘眾與在家眾的修習信，它也使到他們得以達到包含四種聖者之傳統修習的信界之島嶼。關於三十七菩提分，應獲取的即是這種修習信。

Of the two kinds of energy (viriya), ordinary energy which is without development practice, is associated with laziness (kosajja) according to the occasion, and produces the ordinary good acts (pakati-kusala-kamma) of liberality or generosity, morality, the study of the sacred texts, etc. This ordinary energy cannot dispel laziness; on the contrary, it is laziness which controls ordinary energy and keeps it under subjection.
在兩種精進之中，「平常精進」未受到禪修培育，以及根據情況可能會含有懈怠（kosajja），因此只能造成佈施、持戒、研讀聖典等平常善業。平常精進不能去除懈怠，反之，是懈怠控制了平常精進。

When beings encounter a Buddha Sāsana, they acquire the knowledge that in the past unfathomable saṃsāra they have been the kinsfolk of sakkāya-diṭṭhi, of evil deeds (duccarita) and the inhabitants of the lower worlds of misery (apāya-loka). The Pāli texts clearly prescribe the method of the ariyavaṃsa, the traditional practice of the Noble Ones, as a way of dispelling laziness; and the fourth of them, delight in meditation, should be practised until release from such a state of laziness (being faith’s opposite) is attained.
當眾生遇到佛法時，他們獲知從過去無始輪迴以來，他們曾經是我見與惡行的親屬，曾經是惡趣裡的居民。巴利聖典清楚地指出四種聖者之傳統修習是去除懈怠的方法，以及應該修習其中的第四項，即樂於禪修，直到獲得解除與精進對立的懈怠。

The way of dispelling laziness may be thus described (in the case of a monk). Having equipped himself with the sikkhās (the training rules—which are the Buddha’s heritage), which he has committed himself to in the ordination hall at the time of his becoming a Bhikkhu, he: makes the trees and bushes of the forest his dwelling-place, lives only on alms-food gathered on his alms-round, avoids company, observes the dhutaṅga and applies himself scrupulously to mindful body contemplation.
（對於比丘的情形）我們可以如此形容去除懈怠的方法：當他在戒堂裡受戒成為比丘時，他已具備了比丘戒，而他也依照此戒：以森林裡的樹木與草叢為住所，只食用托缽得來的食物，避免結伴（即：堅守獨處），持守頭陀支，以及謹慎地修習身至念。

These are the acts of energy that dispel the unwholesome volitional actions (akusala kamma) arising out of laziness (kosajja). They are acts comprised in the realm of energy.
這些都是可以去除由懈怠產生惡業的精進行。它們是屬於精進界之行。

This realm of energy remains obscure and is unknown in the present-day world. Today, although bhikkhus are aware that they belong to that class of beings still possessed of personality belief and evil deeds and liable to rebirth in lower worlds of misery, yet they live permanently in dwellings constructed in towns and villages by their donors; they take pleasure in the receipt of large gifts and benefits; they are unable to dispense with the company of other people, etc., all of which acts are comprised within the realm of laziness (kosajja) and this realm of laziness is as conspicuous(明顯) as the sea that inundates(淹没) an island. This shows the weakness of ordinary energy (pakati-viriya).
在當今的世間，此精進界隱而不顯，且未為人所知。今日，有些比丘雖然明知自己還有我見與惡行，以及還會投生到惡趣，但是他們依然住在施主建在市鎮與村子的住所，還是樂於接受許多供養與好處，也離不開伙伴去獨自生活等，這些都是屬於懈怠界之行，而這懈怠界就有如大海淹沒了島嶼一般的明顯。這顯示了「平常精進」的弱點。

It is only developed energy (bhāvanā-viriya)—such as being satisfied with a minimum of sleep, being always alert and active, being fearless, being bold and firm in living alone, being steadfast in meditative practice— that can dispel laziness. In the context of the bodhipakkhiya-dhammā it is this developed energy that should be acquired.
只有「修習精進」（bhāvanā-viriya）──例如：少睡；時常保持醒覺與活力；無畏、勇敢地堅持獨居；穩定地修禪──才能去除懈怠。關於三十七菩提分，應該獲取的即是這種「修習精進」。

The detailed meaning of the powers of mindfulness, concentration and wisdom may be known by following the lines of explanation given above. Next I shall just give a more concise explanation.
關於念力、定力與慧力的詳細含義可從上述的解釋獲知。在此我只給予簡明的解釋。

The antithesis of mindfulness (sati) is muṭṭhasacca, confused mindfulness or absent-mindedness. It means inability to become absorbed in the work of tranquility meditation (samatha bhāvanā) or of insight meditation (vipassanā-bhāvanā); inability to concentrate and to control one’s mind; the wandering of thoughts to objects other than the object of concentration. Ordinary mindfulness that one possesses in a rudimentary state from birth cannot dispel that absentmindedness. Only developed mindfulness can do it.
跟念（sati）對立的因素是妄念或失念（mutthasacca），即不能投入於修習止觀，沒有辦法專注與控制自心，而使到心飄蕩在禪修目標以外的目標。人們自出生以來所擁有的淺薄「平常念」並不能去除失念，只有「修習念」才能辦到。

The antithesis of concentration (samādhi) is distraction (vikkhepa) of mind (i.e., wandering thoughts and idle fancies). It is the inability to concentrate, to control the mind and keep its attention fixed on one object. It is the arising of thoughts on objects other than the object of concentration. It is the unquiet and restless state of mind when applying itself to the work of meditation. Ordinary concentration cannot dispel the unwholesome state of distraction. Only developed concentration (bhāvanā-samādhi) can do it.
跟定（samādhi）對立的因素是散亂心（vikkhepa，即：心四處飄蕩與無謂地幻想），即沒有辦法專注、控制心與保持專注力緊繫於單一個目標。它是對禪修以外的目標生起念頭。它是在禪修時不寧靜且煩躁之心境。「平常定」並不能去除散亂之惡境，唯有「修習定」（bhāvanā-samādhi）才能去除它。

The antithesis of wisdom (paññā) is delusion (sammoha). It is ignorance, lack of clarity, vagueness and absence of lucidity of mind. It is the darkness shrouding the mind. This delusion cannot be removed by ordinary wisdom (pakati-paññā), nor by erudition (pariyatti-paññā), even if that comprises knowledge of the whole Tipiṭaka. It is only wisdom developed by meditation (bhāvanā-paññā) that has set up mindful body contemplation, which can gradually dispel delusion.
跟慧對立的因素是愚痴（moha），即心無明、不清晰、迷濛。它是黑暗掩蓋了心。此愚痴不能以平常慧（pakati-paññā）去除，亦不能以包含了三藏的知識去除。唯有通過身至念所培育的「修習慧」（bhāvanā-samādhi）才能漸次地去除它。

This shows the meaning of the five unwholesome opposites (paṭipakkha-akusala-dhamma) coupled with the respective powers (bala).
這說明了與五力對立的五種惡法.

These five unwholesome opposing forces are:
這五種相對性惡法是：
1)taṇhā渴愛;
2)laziness (kosajja)懈怠, or inability to take pains (lassitude)或沒有吃苦的能力, or lack of fearlessness in Dhamma practice (paṭipatti) 或缺少了無畏於行道，即：(修行或實踐）；
3)absent-mindedness (muṭṭha-sacca)失念,
4)distraction (vikkhepa)散亂, and
5)delusion (sammoha)愚痴.
The five things that can counteract and dispel them are called powers (bala). If any one of these powers is weak and unable to dispel the respective opposite, than meditation, be it tranquility or insight, cannot be very successful as far as neyya individuals are concerned, i.e., those in need of guidance.
可以對治與去除它們的五種法即是五力。若五力中的任何一個軟弱無力，不能去除跟它對立的惡法，那麼無論是修習止禪或觀禪，所引導者都不能獲得很好的成就。

Hence, at the present day, some persons can emerge out of the realm of taṇhā because of the strength of their power of faith (saddhā-bala). They are rid of attachment to material things and to worldly dignities and honours. But as they are deficient in the other four powers, they are unable to rise above the stage of contentment (santuṭṭhi) with their living conditions.
由此，今日有些人能夠超越渴愛是由於信力的緣故。他們去除了對物質和世俗的崇敬與榮譽之執著。但是由於缺少其他四力，他們不能超越對生活環境之滿足。

Some persons can emerge out of the realm of craving and laziness because they are strong in the powers of faith and energy. They are constant in keeping to a life of contentment, and (if monks) firm in keeping to forest and hill dwellings and in the observance of the dhutaṅga as exemplifying their energy. But as they are weak in the other three powers, they are unable to practise mindful body contemplation, or do the work of tranquility and insight meditation.
有些人能夠超越渴愛與懈怠，因為他們的信力與精進力強。他們保持知足的生活，以及（若是比丘）堅持住在叢林與持守頭陀支（dhutaṅga，這些都是顯示他們的精進力的例證）。但是由於其他三力弱，他們不能成就身至念或止觀。

Some persons, again, are strong in the first three powers and thus can rise up to the work of mindful body contemplation (kāyagatā-sati), achieving concentration, e.g., on out-and in-breath or in contemplating the bones of the body. But being deficient in the other two powers, they cannot rise up to the task of jhāna and insight.
有些人則首三力強，因此能夠修習出入息念或骸骨想等身至念而獲得了定。但是由於缺少其他二力，他們不能完成修習止觀的任務。
Other persons can achieve the attainment of jhāna because they are strong in the first four powers, but as the power of wisdom is weak in them, they cannot rise to the work of insight.
有些人能夠證得禪那，因為他們的首四力強，但是由於慧力弱，他們不能完成修習觀禪的任務。

Some persons are strong in the power of wisdom as far as their learning in Dhamma and Tipiṭaka is concerned. They are also wise in understanding the teachings on the ultimate realities (paramattha dhamma). But because they lack the backing of the other four powers they cannot emerge from the realm of craving, lassitude, absent-mindedness and distraction. They live and die within the confines of these unwholesome states. In this way, whenever one is deficient in any one of the powers, one cannot rise above the realm of the respective opposite force.
有些人則慧力強，精通三藏，也通曉有關究竟法的教理，但是由於缺少其他四力之助，他們依然未能超越渴愛、懈怠、失念與散亂。他們生死於這些惡法的範圍之內。如此，每當人們缺少了五力中的任何一者，他們即不能超越跟它對立的惡法。

Of the five powers, those of energy and wisdom are also iddhipādas, “bases of (spiritual) success.” Hence, if these two powers are strong and co-ordinated, it does not happen that one cannot rise up to the work of insight (vipassanā) because of the weakness of the other three powers.
在五力之中，精進力與慧力也屬於成就之基因（見第四章）。由此，若這二力強且能夠互相配合，是不可能由於其他三力弱而未能完成修習止觀的任務。

People who do not know the functions of the bases of success, the controlling faculties (indriya) and the powers (bala), do not know why their zeal is weak and which are the opposing forces (paṭipakkha) that assail them. They do not know the qualities of mind which they have to cultivate, and hence the desire to cultivate them never arises. It is thus that the traditional practices of the Noble Ones (ariya-vaṃsa) are on the verge of disappearing at the present day.
不瞭解四種成就之基因、五根與五力之作用的人並不知道他們的欲（chanda，熱忱）弱，也不知道什麼是攻擊他們的相對性惡法。他們不曉得應該培育什麼心之素質，由此，想要培育這些素質的心根本不曾生起。因此，今日四種聖者之傳統修習已在消失的邊緣。

I shall give an illustration. There is a species of bull called usabha. It is a bull worth more than a thousand ordinary bulls. If the characteristics and distinctive signs of that bull be recognised, and it be reared and nurtured properly, its limbs and body features will be developed, and its strength and powers will increase. It can then guard even a hundred cattle pens from the incursions of lions and leopards.
舉例說明：有一種稱為牛王（usabha）的公牛。這是一隻比一千隻普通公牛更有價值的牛。若能認出牠的特徵及恰當地飼養牠，牠的四肢與特點就會受到培育，牠的體力將會增長。之後，牠甚至有能力看護一百個牛欄不受獅子或豹的侵犯。

If the owner of such a bull is ignorant of its potential, and if thus he does not rear and nurture it properly but reared it just as any other ordinary bull; if he employs it in ploughing and drawing carts in company with other bulls; then its distinctive body features and limbs will fail to develop and its strength and powers will remain dormant. It will thus live and die just like any other bull.
若這頭公牛的主人對這一切都無所知，而因此沒有適當地飼養牠，反之把牠當做一般公牛來看待，讓牠和其他公牛一起耕田，那麼牠的特點與四肢即未能受到培育，牠的體力則深藏不露。牠將跟其他一般的公牛一樣地生死。

A knowing owner, however, will separate such a bull from the rest and keep it in a specially constructed shed. He will cover the floor of the shed with clean sand and will fix a ceiling to the roof. He will keep the shed clean and will feed the bull with paddy and pulses fit for human consumption. He will wash and bathe it. In such a case, the distinctive body features and limbs will develop, and its strength and powers will increase enormously.
然而，懂得這一切的主人將會把牠跟其他牛隔開，養在一個特建的牛欄裡。他將以清潔的沙鋪地，在屋頂裝上天花板，保持牛欄乾淨。他以適合人吃的稻米與食物飼養牠，以及為牠沖洗。如此，牠的特點與四肢受到了培育，牠的體力將會有很大的增長。

In this Buddha Sāsana, neyya individuals (requiring guidance) resemble the owner of the bull. The five powers of these neyya individuals resemble the usabha bull. The Satipaṭṭhāna Vibhaṅga, Sammāpadhāna Vibhaṅga, Iddhipāda Vibhaṅga, Indriya Vibhaṅga, Bojjjhaṅga Vibhaṅga, and Maggaṅga Vibhaṅga, of the Abhidhamma Piṭaka, and the Mahāsatipaṭṭhāna Sutta, Satipaṭṭhāna Saṃyutta, Indriya Saṃyutta, Bala Saṃyutta, and Bojjhaṅga Saṃyutta of the Sutta Piṭaka, resemble the expository books which expound the distinctive signs, features and characteristics of usabha bulls, the methods how such bulls are to be reared and taken care of, and the strength and powers that such bulls can attain if reared and nurtured properly.
在當今的佛法教化期裡，所引導者就好像那牛王的主人。所引導者的五力就好像那隻牛王。論藏（《分別論》）的「念處分別」（Satipaṭṭhāna Vibhaṅga）、「正勤分別」（Sammāpadhāna Vibhaṅga）、「成就之基因分別」（Iddhipāda Vibhaṅga）、「根分別」（Indriya Vibhaṅga）、「覺支分別」（Bojjjhaṅga Vibhaṅga）與「道支分別」（Maggaṅga Vibhaṅga），以及經藏的《大念處經》（Mahāsatipaṭṭhāna Sutta）、《念處相應》（Satipaṭṭhāna Saṃyutta）、《成就之基因相應》（Indriya Saṃyutta）、《根相應》（Indriya Saṃyutta）、《力相應》（Bala Saṃyutta）與《覺支相應》（Bojjhaṅga Saṃyutta）就好像說明書，解釋有關牛王的特徵、飼養與照顧的方法，以及若適當地飼養將會獲得的力量。

Those neyya individuals who are because of ignorance do not attempt to develop the five powers through the work of meditation and who thus remain satisfied with the lower attainments within the Sāsana, such as dāna, sīla, and the study of scriptures (pariyatti), resemble the ignorant owner of an usabha bull who does not rear and nurture it properly.
那些由於無明而沒有致力於修禪培育五力，而只滿足於佛法中的佈施、持戒與研讀聖典等下等成就的所引導者，就好像牛王的無知主人，並沒有適當地飼養牠。

In this world, there are many kinds of worldly undertakings. There are undertakings that can be accomplished by the strength of wealth, and there are undertakings that can be accomplished by the strength of knowledge. Even in the case of the cultivation of land, several kinds of strength are needed for its accomplishment. Sometimes the strength of wealth has to be gathered first, and at other times the strength of knowledge. Preschool education and learning constitute the gathering of the strength of knowledge.
在這世上有許多種世俗的任務。有些任務能以財富的力量完成，有些任務則能以知識的力量完成。即使耕種也需要好幾種力量才能完成它。有些時候需要先儲藏財富的力量，有些時候則是知識的力量。學前教育與學習构成了儲藏知識的力量。

Similarly, in the Buddha Sāsana, there are five powers needed for the work of samatha, vipassanā, and the attainment of the holy paths and fruits and Nibbāna. It is only when these powers are first brought together that the great works mentioned can be undertaken. Those persons who do not possess even one of the five powers cannot evoke a desire to undertake these great tasks. It does not occur to them that those great tasks can be accomplished in this life. They live forgetfully and without determination. If it is pointed out to them that the tasks can be accomplished, they do not wish to hear it. They do not know that such untoward thoughts occur to them because they are utterly impoverished in their spiritual powers. They lay the blame at the door of pāramī, or dvihetuka, or at the unfavourable times.
同樣地，在佛法裡需要五力來修習止觀與證悟道果及涅槃。只有在先收集了五力之後才能實行上述的任務。那些連五力之一也沒有的人不能激發起欲實行這些重大任務之心。他們不曾想過可在今生完成這些重大的任務。他們失念且無決心地活著。若向他們指出這些任務是可在今生完成，他們是不願意聽的。由於極度缺乏精進力，他們並不知道這些不利的念頭已在他們心中產生。他們責怪波羅蜜，或二因者，或不適當的時期。

If, however, these people set up work in one of the satipaṭṭhāna, such as in ānāpānasati, and if thereby they set up the three powers of saddhā, viriya, and sati, such untoward thoughts will certainly disappear. It is inevitable that new wholesome thoughts must arise. This is because they have developed their strength.
然而，若這些人修習其中一種念處，例如出入息念，而因此建立了信、精進與念三力，這種不利的念頭肯定會消失。新的善念勢必生起。這是由於他們已經培育了自己的力量。

This is how the strength is developed. Although such a person cannot as yet attain an insight into body and mind, the weak faith grows through the control exercised over craving for material wants (paccayāmisa) and worldly achievements (lokāmisa). The weak energy grows through control of lassitude. Weak mindfulness grows through control of absent-mindedness. Concentration and wisdom, too, gather strength through control of distraction and delusion. When these powers grow, it is inevitable that there must be a change in the mind of the meditator.
這是力量如何受到培育。雖然這種人還未獲得觀照名色法的智慧，但是他們薄弱的信已通過控制對資具利養與世間利養的執著而得到增長；薄弱的精進也通過控制懈怠得到增長；薄弱的念通過控制失念得到增長；定與慧也通過控制散亂心與愚痴在收集力量。當這些力量增長時，禪修者之心必定會有所改變。

A person who is afflicted with a major disease has no desire to take an interest in the ordinary affairs and activities of the world. But if, after taking proper medicine and treatment, his grave illness is gradually cured and he is aroused from his apathy, it is inevitable that he will again take interest in normal activities. Here, the five unwholesome opposing forces, i.e., craving, lassitude, etc., resemble major diseases. The work of tranquility and insight meditation resembles the affairs and activities of the world. Work in the field of satipaṭṭhāna, such as mindfulness of breathing, resembles the proper medicines and treatment taken. The rest of this comparison can be easily understood.
一個患上重病的人不會再對世俗事與活動有興趣。但是，若在服用正確的藥物與接受適當的治療後逐漸痊癒，因而走出無興趣的低谷，他必定會再對正常的活動有興趣。在此，渴愛、懈怠等五種相對性惡法就好像重病。止觀禪修就好像世上的事情與活動。出入息念等念處的修行就好像正確的藥物與治療。其他的譬喻是容易懂的。

Hence did the Buddha say: “He develops the powers of faith, energy, mindfulness, concentration and wisdom.” (“saddhābalaṃ bhāveti…”)
因此佛陀說：「他培育信力；他培育精進力；他培育念力；他培育定力；他培育慧力。」

In this world, the strength of builders lies in good tools, such as awls, chisels, axes, knives, saws, etc. Only when equipped with such tools can they undertake to build. Similarly, in the Sāsana, the tools of tranquility and insight meditation (samatha) and (vipassanā) for achieving the knowledge of the paths and fruitions of Sainthood (magga- and phala-ñāṇā) consist of developed faith, developed energy, developed mindfulness, developed concentration and developed wisdom (bhāvanā-saddhā, etc.), which are developed through one of the satipaṭṭhānas, such as mindfulness of breathing. These five powers are the strength of meditators (yogāvacara). Hence these five powers must be developed in order to undertake successfully the work of tranquility and insight meditation within the Buddha Sāsana. This is the meaning of the word bhāveti (he develops) in the text quoted above.
在這世上，建築工人的力量有賴於精良的工具，例如：錐、鑿子、斧頭、刀、鋸子等。只有在具備了這些工具之下，他們才能進行建築工作。同樣地，在佛法中，作為證悟道果智之止觀禪工具，是通過出入息念等念處修行之一培育起來的修習信、修習精進、修習念、修習定及修習慧。這五力是禪修者（yyogāvacara）的力量。因此，必須培育這五力，以便在這次佛法教化期裡成功地修習止觀。這是上述聖典所提到的「他培育」（bhāveti）一詞的含義。

Source:
The Requisites of Enlightenment
Bodhipakkhiya Dīpanī
A Manual by the Venerable Ledi Sayādaw
三十七菩提分手冊
列迪長老著